Parshas Va'eschananDo Not EnterBy Rabbi Pinchas Winston

FRIDAY NIGHT:

And I pleaded to G-d at that time... (Devarim 3:23)

Pleaded to G-d for WHAT? To cross the Jordan River into Eretz
Yisroel. At WHICH time? After G-d pronounced the decree against doing
so back in Parashas Chukas? No, G-d was angry then, and Moshe
Rabbeinu knew better than to ask for mercy at a time when G-d was
sitting on the 'Seat of Judgment'.

Then WHEN? After the Jewish people successfully defeated the giants
Sichon and Og, for, as Moshe reasoned, this signaled the beginning of
the conquest of Eretz Yisroel. Moshe hoped that doing so meant that
G-d was prepared to let up on the decree that Moshe should not enter
the land and die in the desert.

However, one of the most central tenets of belief in the Jewish G-d
is that He is NOT at all like man. The Talmud warns that one should
not try to pacify a person while he is still angry, because, it can
backfire. Angry people don't think or feel straight.

However, G-d is perfect. No, He is even better than that: He is
PERFECTLY perfect. He has that enviable trait of being able to change
His 'attitude' at a moment's notice for the sake of truth; He has no
emotions to block His doing precisely the right thing at precisely
the right time.

So why did Moshe Rabbeinu wait?

Allow me to provide a parable, for example, the Apollo 11 moon mission.

For the average spectator watching the take-off, there are few
questions other than, "How much longer until lift-off?" It doesn't
occur to them what that question means to the people responsible for
making the entire mission a success.

For such a precarious event as a rocket lift-off and a landing on the
moon, any time just doesn't work. There is an 'ideal time' to leave
because there is an ideal time to land, and to make the journey until
that historic moment.

There are many considerations: NASA's budget, the rotation of the
earth, the revolution of the moon, the atmosphere at different times
of the day, the amount of fuel carried by the rocket ship, etc. The
'ideal time' is that which takes into account all of these conditions
(and many others), in order to minimize the risk to human life and
maximize the chances for mission success.

Bound by the laws of nature, there is no other way.

Though, this may be less true for a great leader and miracle-worker
such as Moshe Rabbeinu in a PHYSICAL way, it is true for him on a
SPIRITUAL level. For, all of history is governed by the Sefiros --
right down to the last millisecond -- and they act as they do because
that is the 'nature' of their reality.

Every 'sefirah' is a spiritual reality that is G-d's pre-installed
instructions for the potential of a set period of history that is to
be governed by that particular sefirah. However, individual moments
in time are the product of not just the corresponding sefirah, but
also of the interaction of the sefiros with others, and, the
interaction of sub-sets of sefiros within the general sefirah itself.

Certain interactions amongst the Sefiros, which occur at set times
during the day, week, month, and year, result in different spiritual
opportunities. We may speak about G-d being 'angry' or in a 'generous
mood', but, what we really mean (or should mean) to say is that the
Sefiros have 'lined up' in a way that has resulted in more light and
mercy in creation, or, G-d forbid, less light and judgment in
creation.

Hence, the Jewish year with all of its emotional ups-and-downs,
moments to build and moments of destruction; weeks of mourning and
weeks of comforting. However we are told to act during the course of
the Jewish yearly cycle is just a reflection of what is happening in
the Sefiros at that time of year, and, in some cases, that moment of
the day.

There are levels on which there is very little, if anything at all,
we can do to affect the interaction of the Sefiros, and we are
'compelled' instead to be 'actors' on a stage that they create.
However, on other levels there is much we can do to affect their
interaction, causing miracles to happen for individuals and even the
entire nation.

That's what learning Torah and performing mitzvos is supposed to be about.

This was Bilaam's ability, the Talmud says. He was able to calculate
the precise moment in the day that G-d became angry (Avodah Zarah
4b), and, at that moment, he would have cursed the Jewish people.
However, what he was really doing was using in magical ability to
figure out what the Sefiros were doing to take advantage of a
negative spiritual energy.

A well-trained Kabbalist uses Kabbalah to do the same, but, to take
advantage of a positive spiritual opportunity, what is called an 'ais
ratzon' (favorable moment), and, to prepare and overcome negative
spiritual moments. And, that's exactly what Moshe did before pleading
with G-d to change the decree.

SHABBOS DAY:

Go up to the top of the view, and look out towards the west, the
north, the south, and the east, and see with your eyes, for you will
not pass over the Jordan... (Devarim 3:27)

The Midrash makes a very compelling point. After Moshe was forced to
accept G-d's final decision not to allow him to enter Eretz Yisroel,
he lowered his expectations:

"If I may not enter alive, at least let my bones be brought there for
burial," Moshe requested.

Okay, that Moshe Rabbeinu should not enter Eretz Yisroel alive is
understandable, for, as the Midrash teaches, he would have built the
Temple, and any Temple built by Moshe Rabbeinu would be too holy to
be destroyed. If so, what would atone for the Jewish people if they
sinned greatly? Says the Midrash: the people themselves (Vilna Gaon).

However, what danger could Moshe's bones present to the newly
settling Jewish people, in the present or in the future? After all,
as Moshe pointed out, Yosef's bones were being transported from Egypt
to Canaan for burial, so why shouldn't his be?

The Midrash answers back at startling answer. G-d told Moshe:

"Yosef deserves to be buried in Eretz Yisroel because he acknowledged
his origin. When in prison, he told his cell mates, 'I was stolen
from the Land of the Hebrew', even though revealing such a fact could
work against him. However, when you overheard Yisro's daughters tell
their father, 'An Egyptian rescued us at the well,' You did not
immediately correct them. Thus, the one who did not acknowledge his
origin shall be buried in his land!" (Devarim Rabbah 2:5)

Now, first of all, we can assume that Moshe had not been ashamed of
his Jewish identity. Secondly, as the Tifferes Tzion points out,
Moshe had good reason to conceal his identity: he was accused of
killing an Egyptian officer, and, his picture and promise of reward
was probably hanging in every post office for miles around, and,
under such circumstances, it could have been considered prudent to
wait before revealing his true origin.

The Tifferes Tzion answers that, still, a tzaddik such as Moshe
Rabbeinu should have had more trust in G-d, and not let Yisro's
family live with the false impression of his identity. It is a
similar answer to the one given about why Yosef was punished with two
extra years in jail when he relied upon the wine steward to get him
out of jail: someone on HIS level should have trusted in G-d more.

The only problem with such answers is that they go against the
mandate of Torah, which comes to teach us how to BECOME tzaddikim,
not just to teach us about tzaddikim (ArtScroll does that well
enough). The mussar for Yosef and Moshe Rabbeinu has to apply to us
as well, not just to great leaders.

The answer that we have discussed previously in PERCEPTIONS with
respect to Yosef is not that he was wrong for making his
'hishtadelus' (effort), but, in short, the way he phrased his
wording. For, one could learn from the way he explained his ending up
in jail that bad things can happen to good people -- ACCIDENTALLY --
and not understand the Divine Providence involved. That lesson
applies to all of us, not just great Jewish leaders.

We could say the same thing here as well with respect to Moshe
Rabbeinu. How many miracles did it take to save Moshe's life as a
baby, and land him in Pharaoh's palace when he grew up like a prince?
And, how many miracles did it take to get Moshe's mother into the
palace too, to nurse him physically and spiritually?

And, who knows how many miracles occurred for him daily to keep him
alive and developing, but, certainly his escape from the Egyptian
authorities after he was found out was nothing short of an awesome
miracle? Clearly Divine Providence was responsible for everything and
was leading him every step of the way.

Could Yisro hurt Moshe if Heaven didn't want him to, or, help him if
Heaven decreed against him? Of course not, as Yisro found out (he put
him in a pit for ten years without food, to see what would happen).
Hiding his identity, in this case, lessened the lesson of 'Hashgochah
Pratis' for Yisro and his family, if only temporarily.

And that was enough to prevent Moshe from having even his bones cross
the Jordan River into the Holy Land!

SEUDAH SHLISHIS:

Shabbos Nachamu

Kabbalistically, the period from the seventh day of Sivan (when Moshe
ascended Mt. Sinai to receive Torah) until the tenth day of Av is one
of lessened Divine Light. It is actually broken up into three
periods: 40 days, 14 days, and 9 days.

We're talking one year BEFORE creation on the 25th day of Elul, when
G-d laid the spiritual roots for all of world history.

Of course, if one counts 40 days from Sivan 7 they will arrive at the
17th day of Tammuz, on which we fast and the 'Three Weeks' of
mourning begin. Fourteen days more end on Rosh Chodesh, of which the
Mishnah says: When Av enters, reduce joy (Ta'anis 26b). Nine days
later lead right to Tisha B'Av, the Jewish 'Day of Infamy'.

The progression from bad to worst is apparent. In fact, when the
Torah speaks of 'null and void' in the second verse of the Torah,
according to the Zohar, that posuk is really (out of order -- it
should be first and it) refers to the nine days mentioned above, what
would have been Rosh Chodesh Av (pre-creation) to the 9th of Av
(pre-creation).

(The entire period actually totals 63 days, corresponding to the
expanded Name of G-d which has a gematria of '63', but that's another
discussion altogether.)

Starting on the 10th of Av (pre-creation), G-d shone a different
level of light, one that has the ability to rectify. In fact, it is
the light, the Kabbalists explain, which G-d used to build creation,
to free the Jewish people from Egypt, to give the Torah, and,
eventually, it will be the light that He will use to bring the Final
Redemption (may it happen in our time). It is the light referred to
in the third posuk, "And G-d said, 'Let there be light, and there was
light."

Hence, after the mourning of the Three Weeks, we can now find
comfort, because this is indeed the spiritual energy given off by the
Sefiros at this time of year. The spiritual atmosphere, at this time
of year, is one of 'repair' and desire for relationship, and hence,
on the heels of Tisha B'Av comes Tu B'Av -- the Fifteenth Day of Av
and the joy it represents.

The period itself lasts 45 days, corresponding to the Name of G-d
that has the gematria of '45' -- again, another discussion for
another time. However, it will end precisely on the 25th day of Elul,
when, according to the Torah, G-d began the six days of creation and
history as we know it.

At that time, a new level of light takes over and governs the 'theme'
of history. It corresponds to the Name of G-d that has the gematria
of '52', and, which corresponds to the sefirah called 'Malchus'
(Kingdom).

Had Adam HaRishon not sinned on the first of Tishrei, six days later,
then, history as we know it, with all the suffering and destruction
and the need for comfort would never have come to be. Paradise,
instead, would have reigned for ever, since G-d's 'Malchus' would
have been completed then and there.

But we have observed another Tisha B'Av, and, we are speaking of
being comforted once again. This means, obviously, that G-d's Kingdom
was never completed as far as man's role in doing so is concerned,
which is why Rosh Hashanah is all about doing that as we contemplate
teshuvah.

For, as the Kabbalists teach, each and every Jewish soul is a 'brick'
in the wall of G-d's Kingdom on earth, and self-rectification is the
building of the Heavenly Malchus as well. And, there can be nothing
more comforting than knowing that.

MELAVE MALKAH:

History And Beyond: Techiyas HaMeisim, continued...

As a little bit of an aside, the Talmud asks the question: Where is
there an allusion to Techiyas HaMeisim in the Torah (Sanhedrin 90b)?
The Talmud answers:

It says, "And also I will establish My Covenant with them to give
them the Land of Canaan..." (Shemos 6:4); it says "to them" (i.e.,
the Forefathers, when it should say "to you"), and thus there is an
allusion to Techiyas HaMeisim in the Torah.

The Talmud then launches into a long discussion of many other
sources, some from the Torah, some from the Prophets' words, and some
from Writings.

The question arises, why doesn't the Torah speak of such an important
and central concept as Resurrection of the Dead straight out? In
'Gevuros Hashem' the Maharal explains that that the entire Torah is a
prophecy that was given to Moshe Rabbeinu, and, a prophet cannot only
speak about that which is part of his living experience. As the
Talmud says regarding the World-to-Come:

However, that is talking about Olam HaBah (World-to-Come) what about
Techiyas HaMeisim? Thus the Torah stipulates:

Prophecy was only for Yemos HaMoshiach...

That is, beyond Yemos HaMoshiach, "no eye ever saw..."

The truth is, Techiyas HaMeisim is not completely a future
experience, but rather, it is even taking place now, and has been
taking place throughout history-on a level. True, the final stage of
Techiyas HaMeisim-when physical bodies will be re-created anew
physically-will only take place in the future after Yemos HaMoshiach.
However, there is an aspect of resurrection that takes place daily.

This is why, according to the Leshem, that the brochah in the daily
Shemonah Esrai that speaks of resurrection is in the present
(mechayei) as opposed to in the future (yichyeh). Every moment G-d is
resurrecting the 'dead', though, we are obviously not talking about
actual human beings. If not, then who, or what is being revived?

The essence of Techiyas HaMeisim is known from the Arizal, that is,
that it occurs every moment and continuously, on the level of the
Sparks and the 'Shattered Vessels' of the 'Original Kings' which died
and broke...

This requires explanation and an understanding of how G-d made
creation. Very (very) briefly: When G-d set out to make physical
creation, He created spiritual emanations that held the
light/potential for creation and all that would ever exist. Since
they 'contained' light, in a similar way that the bodies contains a
soul, they were called 'vessels'.

For description sake, these emanations were given the names of the
seven kings mentioned at the end of Parashas Vayishlach ("These are
the kings who reigned in the land of Edom..."; Bereishis 36:31). It
is not a coincidence, since after they break they result in the world
called 'Tohu', or, 'Null'.

In order to give man the greatest good possible, G-d created the
concept of the World-to-Come. In order to get to the World-to-Come,
G-d gave man free-will to choose good or evil. In order to make that
choice possible, G-d made the potential for evil, or, a perfectly
imperfect world. The rest is history-OUR history.

As to the 'whys' and 'hows', that is another discussion altogether.
However, we are taught by the Arizal that, to make evil possible, G-d
had the vessels break (or die), and, as a result, 'shatter'
(spiritually-speaking) into countless pieces. They 'fell' from their
original position to the place where creation was meant to exist, and
from those pieces, G-d methodically constructed the world (universe)
in which we live-and continues to do so continuously.

They are continuously being refined, and are found in each world;
they are used to construct each world on each level of Domaim,
Tzomayach, Chayah, and Medabehr, for, each world is created from them
only...

These Hebrew terms translate as: Silent, Sprout, Living, and
Speaking, and refer to the four worlds: Mineral, Vegetation, Animal,
and Man. Their physical reality is due completely to the existence of
the original 'pieces' that G-d animated, repaired, and revived.

We see this constantly in This World, how new things occur for the
sake of man, that there isn't a moment when something is not being
renewed by some craftsman, or as a result of the nature that G-d,
Former of creation, imbued in each of the four elements: Fire, Wind,
Water, and Dust, to bring into reality what was previously only
potential.

What a different perspective this is with respect to technology. We
take for granted that mankind, at least technologically, advances
forward, finding new ways to adapt the potential of creation and
bring it to fruition. From modern man's perspective, it just happens
to be 'there' and we just happen to be smart enough to harness its
potential.

What is really going on is that there is a set amount of physical
potential in This World, and, it is completely a function of the
'Original Pieces' of creation. Serendipitous discovery and
technological success is a really a function of Divine Providence and
the mandate for creation, to bring out the potential of those
Original Pieces, with the goal of building the 'Kingdom of Heaven' on
earth. It is a function of our free-will to decide whether or not we
will use creation this way, or, selfishly.

However, whatever purpose we bring to physical creation and all its
aspects, whether to serve G-d or to serve ourselves, it will always
be a function of reviving the 'dead' pieces that fell into the
pre-creation spiritual and physical void. Either we will trigger the
process with G-d's help, or, He will do it on His own as history
requires, but, in any case, the process will happen and must continue
until all the pieces have been revived and re-built into the Kingdom
of G-d. For, as the Leshem says:

... There is no moment when it is not happening. (Sha'arei Leshem, 2:13:3)

And, it is to THIS that we refer when we say at least three times a
day in Shemonah Esrai, "Blessed are You G-d, Who is reviving the
dead."